“10 Estrategias de Manipulación Mediática”. (Noam Chomsky)

1. La estrategia de la distracción. El elemento primordial del control social es la estrategia de la distracción que consiste en desviar la atención del público de los problemas importantes y de los cambios decididos por las élites políticas y económicas, mediante la técnica del diluvio o inundación de continuas distracciones y de informaciones insignificantes. La estrategia de la distracción es igualmente indispensable para impedir al público interesarse por los conocimientos esenciales, en el área de la ciencia, la economía, la psicología, la neurobiología y la cibernética. ”Mantener la Atención del público distraída, lejos de los verdaderos problemas sociales, cautivada por temas sin importancia real. Mantener al público ocupado, ocupado, ocupado, sin ningún tiempo para pensar; de vuelta a la granja como los otros animales (cita del texto ‘Armas silenciosas para guerras tranquilas’)”.
 
2. Crear problemas y después ofrecer soluciones. Este método también es llamado“problema-reacción-solución”. Se crea un problema, una “situación” prevista para causar cierta reacción en el público, a fin de que éste sea el mandante de las medidas que se desea hacer aceptar. Por ejemplo: dejar que se desenvuelva o se intensifique la violencia urbana u organizar atentados sangrientos, a fin de que el público sea el demandante de leyes de seguridad y políticas en perjuicio de la libertad. O también: crear una crisis económica para hacer aceptar -como un mal necesario- el retroceso de los derechos sociales y el desmantelamiento de los servicios públicos.
 
3. La estrategia de la gradualidad. Para hacer que se acepte una medida inaceptable, basta aplicarla gradualmente, a cuentagotas, por años consecutivos. Es de esa manera que condiciones socioeconómicas radicalmente nuevas (neoliberalismo) fueron impuestas durante las décadas de 1980 y 1990: Estado mínimo, privatizaciones, precariedad, flexibilidad, desempleo en masa, salarios que ya no aseguran ingresos decentes, tantos cambios que hubieran provocado una revolución si hubiesen sido aplicadas de una sola vez.
 
4. La estrategia de diferir. Otra manera de hacer aceptar una decisión impopular es la de presentarla como “dolorosa y necesaria”, obteniendo la aceptación pública en el momento, para una aplicación futura. Es más fácil aceptar un sacrificio futuro que un sacrificio inmediato. Primero, porque el esfuerzo no es empleado inmediatamente. Luego, porque el público, la masa, tiene siempre la tendencia a esperar ingenuamente que “todo irá mejorar mañana” y que el sacrificio exigido podrá ser evitado. Esto da más tiempo al público para acostumbrarse a la idea del cambio y de aceptarla con resignación cuando llegue el momento.
 
5. Dirigirse al público como criaturas de poca edad. La mayoría de la publicidad dirigida al gran público utiliza discursos, argumentos, personajes y entonación particularmente infantiles, muchas veces próximos a la debilidad, como si el espectador fuese una criatura de poca edad o un deficiente mental. Cuanto más se intente buscar engañar al espectador, más se tiende a adoptar un tono infantilizante. ¿Por qué? “Si uno se dirige a una persona como si ella tuviese la edad de 12 años o menos, entonces, en razón de la sugestionabilidad, ella tenderá, con cierta probabilidad, a una respuesta o reacción también desprovista de un sentido crítico como la de una persona de 12 años o menos de edad (ver ‘Armas silenciosas para guerras tranquilas’)”.
 
6. Utilizar el aspecto emocional mucho más que la reflexión. Hacer uso del aspecto emocional es una técnica clásica para causar un corto circuito en el análisis racional, y finalmente al sentido critico de los individuos. Por otra parte, la utilización del registro emocional permite abrir la puerta de acceso al inconsciente para implantar o injertar ideas, deseos, miedos y temores, compulsiones, o inducir comportamientos…
 
7. Mantener al público en la ignorancia y la mediocridad. Hacer que el público seaincapaz de comprender las tecnologías y los métodos utilizados para su control y su esclavitud. “La calidad de la educación dada a las clases sociales inferiores debe ser la más pobre y mediocre posible, de forma que la distancia de la ignorancia que planea entre las clases inferiores y las clases sociales superiores sea y permanezca imposible de alcanzar para las clases inferiores (ver ‘Armas silenciosas para guerras tranquilas’)”.
 
8. Estimular al público a ser complaciente con la mediocridad. Promover al público a creer que es moda el hecho de ser estúpido, vulgar e inculto…(Belén Esteban, Chiquilicuatre, Gran Hermano,…)
 
9. Reforzar la autoculpabilidad. Hacer creer al individuo que es solamente él el culpable por su propia desgracia, por causa de la insuficiencia de su inteligencia, de sus capacidades, o de sus esfuerzos. Así, en lugar de rebelarse contra el sistema económico, el individuo se auto-invalida y se culpa, lo que genera un estado depresivo, uno de cuyos efectos es la inhibición de su acción. Y, sin acción, no hay revolución!
 
10. Conocer a los individuos mejor de lo que ellos mismos se conocen. En el transcurso de los últimos 50 años, los avances acelerados de la ciencia han generado una creciente brecha entre los conocimientos del público y aquellos poseídos y utilizados por las élites dominantes. Gracias a la biología, la neurobiología y la psicología aplicada, el “sistema” ha disfrutado de un conocimiento avanzado del ser humano, tanto física como psicológicamente. El sistema ha conseguido conocer mejor al individuo común de lo que él se conoce a sí mismo. Esto significa que, en la mayoría de los casos, el sistema ejerce un control mayor y un gran poder sobre los individuos, mayor que el de los individuos sobre sí mismos, por supuesto.
 
Noam Chomsky

 

Torta Sequita con Frutos Secos

 

Ingredientes
 
Azúcar        220 g
Manteca      100 g
Harina         180 g
Maicena        60 g
1 huevo
1 sobre de levadura
1 taza de leche
Frutos secos al gusto: Un puñadito de almendras, nueces, piñones, pasas…
 
 
Preparación
 
En un cuenco profundo, se mezcla la mateca y el azúcar. Se le añade el huevo y se remueve hasta que quede con textura de cremita.
((Si previamente calientas a fuego lento la manteca, te será más fácil de mezclar))
A parte, en otro recipiente, se mezcla la maicena, la harina y la levadura. Una vez mezcladas se vierten sobre la crema de manteca y azúcar y se remueve todo bien.
Se le añade entonces la leche hasta que la mezcla vuelva a tener consistencia de cremita.
Y es en este punto cuando se añaden los frutos secos.
 
Untar el molde con un poco de manteca y espolvorear con un poco de harina, a fin de evitar que el bizcocho se quede enganchado al molde.
Añadir la mecla al molde y hornear durante 25 minutos a 120ºC.
Es importante no abrir el horno hasta que no hayan pasado los 25 minutos.
Pasado ese tiempo, hay que comprovar si el bizcocho ya está hecho. Una buena forma: si al pincharlo con un palillo de dientes, el palillo queda enteramente limpio es señal de que el bizcocho ya está cocido.
Si no está hecho todavía, se puede subir la tempreatura del horno a 180ºC i en pocos minutos estará listo.
 
Y ahora… dale rienda suelta a la imaginación.
Utilizando esta receta como base puedes hacer bizcochos de una infinidad de sabores…
¿Qué tal ponerle zanahoria rallada en lugar de frutos secos? ¿O manzana troceada con canela?
 
BON PROFIT!
 
Torta sequita. Bizcocho

 

Projecció del documental Un País Dempeus

Des de l'Skamot Verd et volem convidar a la projecció del documental "Un Pais Dempeus", de Mariela Acjia i Jordi Oriola. Que tracta els diferents moviments ciutadans en resposta a grans infraestructures que hem soportat al nostre territori. Trobareu més informació del documental aquí.
Posteriorment hi haurà una taula redona titulada "Creixement i Territori", amb la presència de Raül Valls, responsable del Centre per la Sostenibilitat Territorial; Josep Maria Panareda, catedràtic de Geografia i expert en biogeografia; François Schneider, investigador del Research & Degrowth i del ICTA-UAB; i Mariela Acjia, directora del documental.

La projecció es realitzarà a l'aula de Graus de la facultat de Biologia (UB), el proper dijous 2 de desembre a les 16h.

T'hi esperem!!

Un País Dempeus

Fer click per descarregar el cartell en PDF

Cicle de Medi Ambient i Globalització

El Centre d'Estudis Amazònics i el Club Muntanyenc Sant Cugat organitzen un Cicle de Medi Ambient i Globalització compost per 4 sessions de DocuFòrums, completada per una Exposició fotogràfica de l'Amazònia i per l'aport de documents que tracten sobre el tema central del cicle.

El Cicle de DocuFòrums consisteix en el passi de 4 documentals seguida d'una xerrada sobre el tema:

Dijous 18 de novembre - Un mundo desigual (C.IV Voces contra la globalización)
Xerrada: Dani Gómez-Olivé (Unipau i l'ODG)

Dijous 25 de novembre - Oscurecimiento global
Xerrada: Jordi Pascual Sala (CEAM)

Dijous 2 de desembre - Cosechas amargas. Los monocultivos del hambre.
Xerrada: Pep Prat
(Enginyers Sense Fronteres)

Dijous 16 de desmbre - De la mata a la olla. Comercialització camperola i comerç just.
Xerrada: German Llerena (Xarxa de Consum Solidari) i Kevin fisher (L'Ortiga)

 

Lloc: Club Muntanyenc Sant Cugat
Direcció: Plaça de la Vila 2, Sant Cugat del Vallès.
Telèfon: 936745396

Medi Ambient i Globalització

Fer click per descarregar el fulletó informatiu del cicle

 

L'exposició Fotogràfica es titula: L'Amazònia boliviana. Amenaces a la Biodiversitat i la Riquesa Cultural.

Aquesta exposició pretèn transportar al visitant a la regió amazònica de Bolívia per a conèixer-ne el context geogràfic, les condicions de vida de les seves poblacions indígenes i les amenaces i problemàtiques actuals que la globalització hi genera.
El Dimecres 1 de desembre a les 19h és la inauguració amb visita guiada a càrrec de'n Toni Madueño.

Lloc: Cafeteria de l'Ateneu Plaça
Direcció: Plaça Pep Ventura 5
 

Sobirania Alimentària: Propostes i Reptes de Futur

Món-3, Solidaritat UB i la UB presenten un curs que tracta  diferents aspectes de la Sobirania Alimentaria en contraposició a l'actual sistema dominant de producció i consum que estira la corda cap a una agricultura industrialitzada, que serveix a països llunyans i que aporta dubtoses retribucions als països productors.

En aquest curs, que es realitzarà en 5 sessions, dilluns i dimecres al vespre, del 24 de novembre al 15 de desembre, prendran part diverses persones integrants de diferents grups implicats en el foment de la Sobirania Alimentària.

El programa resumit és el següent:

Agricultura industrial vs. sobirania alimentària: un marc general. (Xavier Montanyés)
Polítiques i pràctiques agrícoles dominants: característiques i alternatives. (Rosa Binimelis)
El model pesquer actual: impactes i alternatives (Miquel Ortega)
Agroecologia: podem alimentar el món i reduir l'impacte del canvi climàtic (Marta G. Rivera)
Per un consum local, cooperatiu i ecològic: models i experiències (Xavier Montagut)

Portada Sobirania Alimentaria

Fer click per descarregar el fulletó informatiu del curs

Recepta de Iogurt Casolà

Una manera senzilla, ràpida i econòmica de fer iogurt casolà!

Ingredients i material
 
-          70 g de iogurt
-          1 L de llet fresca, entera de vaca
-          Una olla grossa
-          Una cullera de fusta
-          Un recipient amb tapa, millor de vidre que de plàstic
-          Mitjons vells de llana, draps de cuina o mantes
 
Procediment
-          Posar la llet a l’olla a foc baix.
-          Deixar-la escalfar fins que estigui una mica més calenta que el teu dit. També pots utilitzar un termòmetre, ha d’estar aproximadament a40 º C.
-          Afegir el iogurt a l’olla i remenar amb la cullera de fusta.
-          Abocar la barreja al recipient i tapar-lo.
-          És important mantenir l’escalfor del contingut del pot durant unes 8 hores per tal que hi pugui haver  al creixement dels bacteris del iogurt (Lactobacillus bulgaricus i Streptococcus termophilus), per això l’embolicarem amb un teixit que sigui ben calent (podeu col·locar el/s pot/s dins uns mitjons de llana vells), cobrir-ho amb un parell de draps de cuina o una manta (que quedi ben apretat). Podem ajudar-nos d’algun cordill o goma per mantenir-los subjectes.
-          Després de que hagi reposat 8 h, posar a la nevera.
 
Indicacions
-          Pots trobar la llet a la secció de refrigerats de botigues de queviures o supermercats.
-          Reserveu una petita quantitat de iogurt casolà per preparar la següent tongada. Aproximadament amb la meitat d’un got n’hi haurà prou. Així només hauràs de fer una inversió inicial de iogurt. Per aquesta utilitza iogurt natural, no-ensucrat.
-          Us recomanem preparar el iogurt mentre prepareu el sopar i així l’endemà ja estarà llest per prendre (tebi). Encara que si ho preferiu, podeu esperar-vos a que estigui refrigerat i que per tant hagi quallat millor.
-          Si podeu aconseguir llet sense pasteuritzar millor, només haureu de tenir en compte que s’ha de portar a ebullició per la seva utilització. Després deixa-la refredar fins la temperatura òptima i barreja-la amb el pòsit de iogurt.
-          Consumir en els propers 5 dies.
-          Podeu fer tanta quantitat com necessiteu, només heu de posar un mínim de 70 grams de iogurt per litre de llet.
 
Iogurt casolà

 

Jornada sobre Decreixement a Can Masdeu

Títol: Jornades sobre Decreixement a Can Masdeu.
Data i hora: 7/11/2010   Tot el dia
Lloc: Can Masdeu
Direcció: Feu click aquí per veure les instruccions per arribar-hi.

El decreixement s’oposa al consens omnipresent del creixement econòmic que ens du a produir i consumir cada vegada més, sense satisfer-nos i sense sortir de l’explotació social i laboral, mentre els recursos naturals i el medi ambient s’esgoten a un ritme accelerat. Es tracta de guanyar en empoderament i consciència d’un mateix, del col·lectiu i de l’entorn, dels límits i les escales, cap a una societat menys material i més convivencial.

Programa Decreixement Can Masdeu 

Feu click per descarregar el programa

 

Descolonitzar l'imaginari del creixement

Conferència a càrrec de'n Serge Latouche:

Títol: Descolonitzar l'imaginari del creixement.
Data i hora: 26/11/2010   19:30
Lloc: CCCB (Centre de Cultura Contemporània de Barcelona)
Direcció: C/ Montalegre 5
Telèfon: 933064100
Preu: Gratuïta

La Fundació Alfonso Comín presenta la conferència amb el següent text:

"En els darrers anys, Serge Latouche s’ha convertit en el portaveu i el referent més conegut de la filosofia del decreixement, una crítica constructiva al paradigma imperant de creixement il·limitat. Latouche, economista francès, ataca l’addicció al consum de la societat occidental i proposa una sèrie de mesures per frenar-la. Existeixen raons suficients per revisar de manera profunda l’actual model de progrés i veure si es reverteix en justícia per a tothom. Això és, essencialment, el que proposa Latouche a través del moviment del decreixement."

 

CURS Ecologia, Energia i Decreixement: L’hora de la veritat

Món-3, Solidaritat UB i la UB presenten un curs que tracta  diferents aspectes de l’economia política. En la presentació posen de manifest la típica situació de que la humanitat està arribant als límits dels recursos de la terra i de la resiliència dels ecosistemes. Varis indicadors mediambientals remarquen la situació.

En aquest curs, que es realitzarà en 5 sessions, dimarts i dijous al vespre, del 9 al 23 de novembre, prendran part diversos professors per abarcar el tema exposat.

El programa resumit és el següent:

Presentació del curs i de la Monthly Review (Salvador Aguilar i Carlos Zeller)
Valor, riquesa i ecologia (Robert Tomàs)
Model energètic, peak oil i canvi climàtic (Jordi Roca)
L’exhauriment dels recursos pesquers. Què podem fer des d’Europa? (Miquel Ortega)
Les relacions Nord-Sud i el deute ecològic (Arcadi Oliveres)

Ecologia, Energia i Decreixement

Fer click per descarregar el fulletó informatiu del curs

Jornades per la Resistència

Durant els proper dies 20, 21 i 22 d'octubre es celebren a l'Escola Tècnica Superior d'Enginyeria Industrial de Barcelona les anomenades Jornades per la Resistència.

Es tracta de tres dies de ponències i debats mitjançant els quals es pretèn du a terme l'anàlisi del passat i present, centrant l'atenció sobre la crisi ecològica i social així com sobre la macroeconomia, i posar sobre la taula propostes pel futur en l'últim dia de les jornades.

Una temàtica i un enfoc interesants i inminentment importants en els temps que vivim

Jornades per la resistència

Fer click per descarregar el programa de les jornades.

.

 

 

Contingut sindicat
Aquest vincle no va enlloc


Joy, clay and nudity: a weekend in the woods with LGBT faeries of color | World news “R evel in your faggotry!” This was the commandment given to us at the beginning of Xrysalis: Gathering of Queer People of Color, an event taking place last week in the Redwoods of Mendocino County, about 100 miles north of San Francisco. The weekend had some ground rules: no white or straight people were allowed to watch us partying, dancing or doing drag. We would be, if only briefly, entirely free from the white heterosexual gaze – a new experience for many of the 50 participants. Instead, Xrysalis was reserved for radical faeries of color. According to William Stewart, a member of the Groundswell Institute, which hosted the event, the radical faerie tradition can be traced to the Gay Liberation Front. The word “faerie” was a reclamation of being swishy, Stewart explained, and a form of rebellion against hypermasculinity. As a movement, radical faeries are supportive of communal sex, communal living, and communing with nature, positioning themselves at odds with the consumerist, monogamous marriage equality movement. Many people involved with Groundswell have been involved with “gatherings of radical faeries” at Wolf Creek, Oregon and Short Mountain, Tennessee – bacchanalian gatherings of hundreds of queers in nature. Others have lived in radical faerie houses in cities. pre bonded hairLocated on 200 acres, the venue looks like a kids’ campground – but there are tell-tale signs that something else is going on. Condoms and lube are available in the dining hall. Clothing is optional, and the bathrooms are gender-neutral (and will soon have group showers and a sauna). And it’s not unusual to see goats or alpacas being cared for by a farmhand wearing little more than nail polish and a jockstrap. It’s a beautiful sight, and the fresh goat milk is delicious. Participants relax by a lake. Photograph: Bonita Tindle Since covering the Orlando shooting, I’ve been thinking about how I often write about queer people of color in the context of abuse, murder, and the plague of HIV - yet rarely in moments of exploration or joy. Reveling in “faggotry”, hedonism or nature is not something many of the people attending the festival are used to being encouraged to do. As the artist Favianna Rodriguez once told me: “We are told by society that pleasure is the domain of white men” and that brown bodies simply need to “be productive”. For a few days, though, we queers of color shared, talked, sang and danced – just as co-organizers Grace Towers, blue buddha, Jimmy Hill and Ernesto Sopprani dreamed we could. And, with the help of dressing up in drag, soaking up nature, slathering our bodies in clay and skinny dipping, we got to question what it is like to be a queer person of color in a world that erases us. How do we process fears of violence? And what can we do to find joy regardless? These are some of our stories as we addressed these que(e)ries. Jimmy Hill

David (left) and Jimmy. Photograph: Bonita Tindle “It is very lonely to be in a group of people where none of them are reflecting yourself back,” Jimmy Hill explained, talking about going to his first gathering of radical faeries last year at Saratoga Springs. He is a dark-skinned, beautiful black man with a full beard and a fuller smile, and his life was changed by the event. However, “there was that one piece that was missing: other folks of color”. He did not feel seen by white faeries, and if any were interested in him, “it was purely physical, and they didn’t want to know the person behind the body”. Disturbed that they could be “free in a way that we’re not”, including “having access to spaces like this in nature”, he started to dream up Xrysalis. “If you live in all-white spaces, if you don’t reflect back what they are giving you, you become a threat to them. And a lot of black gay men, out here in California who have a lot of white friends, they are just trying to survive. And when you get in contact with another black person, or a group of black people, that in and of itself is calling attention to you and your blackness – and that is a threat to whiteness,” he said. Jimmy wanted to seek healing in nature. “From losing a generation to HIV to mass incarceration, we’re getting wiped out right in front of people’s eyes, and people aren’t doing anything about it other than posting something or playing Pokémon Go,” he worried. To gather community, he feels, is a solid counterpoint to those frustrations. Snowflake Towers remy hair extensionsSnowflake Towers. Photograph: Bonita Tindle When asked in a workshop about what she would do if she only had 48 hours to live, Snowflake Towers said: “I’d want the world to know that gay sex is sacred, and I’d spend it having a lot of gay sex. And you’d all be welcome to join in,” she added with a laugh. Snowflake believes that “faggots are magical creatures”. But in a drumming and chanting ceremony around the fire, Snowflake (who is of native Tzeltal Mayan ancestry on her father’s side and Yaqui on her mother’s) attempted to disabuse us of the idea that practicing “faggotry” in nature is any way tied to whiteness, or even to maleness. “Gender didn’t exist the way we see it now in western culture,” she explained. “Most tribes didn’t have a concept of one or the other, and you could change midway, because gender is a spectrum.” While drumming, Snowflake invited everyone to list their genealogy, in whatever language they come from. We are a diverse group of queers: Native and Afghani and Pakistani and black, who have come to “Turtle Island” (an indigenous term for North America) through migration and slavery and travel. “When people can find and start to decolonize and strip all that bullshit off of themselves, then can find out who they are and really revel in their faggotry,” she said.

Jamel Sellitti Jamel with his crown. Photograph: Bonita Tindle One morning, about 30 of us gathered in the sun for yoga, beneath a rainbow flag. Despite how it is marketed, it is ridiculous to think of doing yoga en masse as something for white people, given that it originated in ancient India. Led by a beautiful Afghani man named Nakh Ter, the class was a display of beautiful brown skin stretching beneath the sun – some muscled, some hirsute, some tattooed, some scarred. Sellitti wore a crown of blue flowers on his head – as the US army veteran did for the whole weekend, and as he also does in his largely black San Francisco neighborhood of Bay View. The crowns “represent my emancipation from society”, he said, explaining: There were three gay people in my hometown, all of them white. Growing up, hanging out with these people, I would go to clubs and bars and see them get picked up by other white people very easily. I often was like, why is that not me? I felt like my life was in their hands, in a sense, meaning they dressed me up and made me be how they thought I should be. Jamel arrived with his three black best friends. Having this squad, coming to a space just for people of color, and wearing flowers all are acts of resistance to assert who he is on his own terms. Musing on violence (he’s from Florida and had been to Pulse), he believes Americans are violent to people of color because they’re “scared of us. They’re not scared of us in the sense that we’re black or brown or not white. I think they’re scared of us because they see potential in us, and I think because of that, they feel threatened.” Ms Thrash Her Ms Thrash Her. Photograph: Bonita Tindle perruques cheveux naturelsAfter Jamel gifted me a flower crown, I thought about how much I love seeing black men wear flowers. As a black writer who receives a lot of pushback for writing with anger, I am aware that it’s dangerous to be seen as the “angry black man”. But I’m equally aware that it’s difficult to be vulnerable in a world that wants me to be hard. I then visited Groundswell’s onsite “Drag Lab”, which is full of wigs, clothes and shoes for any visitor to use. I used to be very uncomfortable with the idea of drag, and never thought I’d do it myself. And when I first announced I was gay, it was important to me to be seen as a “man”, and to expand what that word that could entail. But the older I get, the less I find being a “man” or embodying “masculinity” work as concepts which serve me (or the world) very well. And while I’ve grown used to wearing boots with rainbow stockings (my go-to outfit for Pride and Burning Man), I decided to go a bit further in my “Ms Thrash Her” persona, adding a black lace skirt, purple wig, and church lady hat to my wardrobe. When I posted a picture of my outfit, the artist Frank J Miles captioned it “Make America America again” – which warmed my queer heart after writing about Donald Trump. blue buddha “I found love for the first time at age 50, and it was five months ago”, said blue buddha, one of Xrysalis’s co-organizers, as he led a workshop about relationships. “And it was with that man over there.” Blue points to David, who is also a big, handsome, black man with a full gray beard. “Growing up, to me, gay was white skin,” he later tells me. His sexuality “never felt right until I found ‘queer’.” As a psychotherapist, blue helped design the gathering, thinking of watching police shooting videos was doing to the black psyche. “A lot of anxiety has ramped up,” he says. “It’s like a low-grade PTSD, because there is the anxiety that something bad is going to happen, and it keeps getting closer every time we hear about it.” “It gets whitesplained away, governmentsplained away, bullshitsplained away,” he says. “But it’s like a shell game with our emotions. We’re living in this fear – and we need a break to heal,” he says passionately. I confess to him my guilt at going to Burning Man, when I think I should be out covering the movement or marching myself. But he says it’s important for people of color to renew themselves in places like this because “getting into nature does amazing things for people”, “it’s important to know that we are not alone”, and we need “to know that we can lead a different life, that a different life is possible”. Jay Renee Cambridge

David and Jay. Photograph: Bonita Tindle On a hot Saturday afternoon, the retreat gathered at a beautiful private pond where, apart from the few who sat in a carpeted, Bedouin-style tent overlooking the water sipping lemonade, most people stripped and jumped in the water. “It was an amazing experience, just seeing all the beautiful shades of brown and everyone embracing their own skin,” Jay Renee Cambridge told me. Jay is a transgender veteran of the US air force who was disciplined during Don’t Ask, Don’t Tell. “I came knowing no one, and left with family,” said Jay, who drove almost 700 miles from Las Vegas to attend the gathering after simply Googling “trans retreat”. Xrysalis marked Jay’s “first time stripping all the way, and just jumping in the pond, and it felt great. It was really liberating, being able to express my true authentic self.” This was a change from when, “about a year ago, I was a little self conscious even after top surgery”. Back then, before taking his shirt off, Jay wondered, “Will people judge me because of my scars? Are they going to ask, ‘What are those scars from?’ But now, they’re a part of me and I just embrace every part of that.” perruques cheveuxAfter diving into the pond naked, Jay was touched to hear people say, “Thank you. It was courageous and inspiring to see you, and it gave me the courage to strip down, too.” I concurred. Clothed and walking around in the world, I usually hate my body: the size of my belly and my butt; the lack of hair on my head; and the abundance of hair on my back and backside. But here, I felt less self-conscious than ever. It was not like being at Fire Island or a gay pride march, where buff, hypermasculine white men are centered and everyone else compares themselves to them. Here, whiteness was absent; there were bodies with lots of body hair and none, bodies with big asses and big boobs and both (and neither), with genitals of all varieties, with no one around to pathologize them. The scene grew even more magical when huge buckets of clay appeared and everyone started to cover one another’s body in it. It felt wonderfully indulgent to feel the clay cool before it slowly started to bake in the sun. I watched it caking on the thigh of Brontez, a beautiful black man lying next to me in the sun; the variations of brown cracks on his skin looked as stunning as the surface of a planet photographed from a satellite. “Your skin looks like the surface of Venus,” I told him. “Hottentot?” he said with a laugh. Grace Towers

Steven Thrasher with Grace Towers Photograph: Bonita Tindle The last night of Xrysalis, there is an outdoor drag show which looks little like what you’d see on RuPaul’s Drag Race. For one, the queens are not trying to look like blonde, skinny white women. Some are more bearded than Conchita Wurst, and the outline of a penis can appear as prominent bulge rather than being tucked away. These faeries of color can also scream “Yaaaaas!” to their hearts’ delight without worrying about white gay people stealing it. lace front wigsGrace Towers, a first-generation Mexican queen whose people come from Guadalajara, embodies a “hypermasculine, hyperfeminine” presence. She goes through several costume changes, wearing a full, dark beard against a long wig and a housewife’s frock. “It’s so amazing so many of you showed up,” the co-organizer says. “I’ve never been to a place just for queer and trans people of color before. How many of you have?” Only one person raises their hand, hesitantly – explaining it was an event for people of color, of whom many were queer.

After acts of drag, music and poetry, Grace performs the final number with one last costume change. She wears a sexy dress, but her beard is covered by what looks like the face mask of a medieval knight’s helmet. She thrashes so physically to the violent song that by the time it is done, she is panting. After applauding, the audience is so stunned that the only sound which can be heard between her gasping breaths is of the crackling fire. “My heart is so fucking full right now,” she says. “And I’m so tired of missing people who could be here, of having moments of silence for those who can’t be here. Instead of being silent, I invite you to scream.” On the count of the three, the fire-lit faces of 50 queer people of color let out the kind of primal screams that leave your throat feeling raw the next day. cosplay wigsTo me, they are screams for the dancers at Orlando, Islan Nettles, Philando Castile and Sandra Bland. Yells for all the ways black and queer people feel unseen and unable to breathe in America. And they are screams for the joy and exuberance of finding one another. Then, after the screams, we dance under the bright moonlight, finally free for a moment, until the wee hours of the morning.